Durant le XIXème siècle l'aliénisme construit un diagnostic de la folie puerpérale. Folie de la grossesse, des suites des couches et de l'allaitement, la folie puerpérale est d'abord confondue avec les délires des infections du post partum (la fièvre puerpérale) et progressivement rattachée au comportement de la mère (bizarreries, mélancolie, violence). La folie de la mère est ainsi évoquée différemment dans les discours du XIXème siècle pour comprendre et codifier le corps et le comportement de la femme. Encore aujourd'hui les sciences médicales n'ont pas trouvé un consensus : l'origine de la folie maternelle, organique ou psychique, est encore questionnée et sa définition (baby blues, dépression post natale et psychose puerpérale) changeante selon les interprétations et les pays. À ce jour, l'historiographie, en particulier l'histoire des femmes et du genre, a abordé le sujet des transgressions de la maternité selon différents points de vue mais peu d'approches comparent les discours et les pratiques dans la longue durée. Cette thèse analyse les différentes conceptions qui se sont alternées et superposées au sujet de la mère, de son corps et de son esprit entre le XVIIème et le XXème siècle en France et en Italie. Une comparaison entre les discours autour de la pathologie de la maternité et les pratiques permet de souligner les continuités et les discontinuités de la construction du diagnostic de la folie maternelle et des ses ambivalences. / From the modern age we will retrace the key representations of women madness in puerperium, to emphasize the organic dimension. Even during the sixteenth and seventeenth centuries, doctors insist on the morbid layers and make the woman a weak and sick being, exposed to all kinds of diseases including insanity. It is during the eighteenth century that the behaviors, emotions and feelings of the mother become subject to the scientific outlook, which shakes part of the organic dimension of insanity to include a gradual mental dimension. But it is only in the nineteenth century with the birth of new medical disciplines that the speech is clear and focuses around a diagnosis: that of puerperal insanity. The interpretation remains essentially linked to the biological dimension of motherhood (the puerperium madness: from pregnancy, childbirth and breastfeeding), even if we start to incorporate a reflection on the implications of the mother madness on the development of children and on infanticide . These disorders were originally conceived only as disorders of women during the puerperal state, then conceived as disorders of pregnancy and it is only very recently that one could imagine the problems related to parenthood. It is only during the twentieth century and with an ambiguous interpretation (organic and mental) that can be traced back distinctions between maternal depression and postpartum psychoses. A long period was required to separate parenthood from the biological fact of birth: a necessary step to integrate also all the people in charge of the first links with the child, that is to say fathers, adoptive parents, relatives and so on.

Cet écrit est une lecture de l’Histoire de la folie (1961) de Michel Foucault qui s’efforce d’en saisir la signification globale en faisant ressortir le mouvement de son écriture, c’est-à-dire le mouvement dans lequel entraîne le langage qu’il invente. Or ce mouvement de l’écriture ne peut être pleinement audible que si on le lit en écho de certains textes de Maurice Blanchot. Lecture en écho qui fait ressortir une structure qui est passée de Blanchot à Foucault : une structure de l’ambiguïté, qui se parcourt par le langage, en un mouvement paradoxal, et qui correspond à celui d’une certaine folie du langage lui-même ou folie en langage. Le geste propre de Foucault est alors celui d’avoir inventé, pour cette folie en langage, une écriture de l’histoire globalement animée par la structure de l’ambiguïté. 1. Lecture de quatre textes blanchotiens. Pour chacun d’eux, je m’efforce de faire ressortir la structure de l’ambiguïté qui l’anime. 2. Lecture du texte central de HF, où Foucault indique la structure de l’expérience classique de la folie (oscillation entre aveuglement et éblouissement) qui culmine dans le texte de la chute d’Oreste dans la folie. La lecture en écho me fait commencer par l’approche blanchotienne de l’ambiguïté de la nuit grecque. 3. Point de fuite de HF : la question du langage actuel de la déraison engage Foucault dans une recherche sur ce que disent (et à quel niveau) les écrivains ayant sombré dans la folie. La lecture en écho fait alors entendre chez Foucault le langage de l’ambiguïté centré sur le signe muet. 4. Lecture globale de HF. Écriture de l’histoire qui s’élabore avec la structure d’opposition d’un degré zéro (du langage et de l’histoire) et des mythes qui le recouvrent (en amont et en aval) – structures déjà proposées par Barthes et Blanchot. / This work is a reading of Michel Foucault’s History of Madness, which aims at casting a light on its global meaning while focusing on the movement of its writing, i.e. the motion that the language he invents creates itself. This movement cannot be fully understood without being put in relation to several of Maurice Blanchot’s writings. That « reading in echo » highlights a structure that has been transmitted from Blanchot to Foucault - the structure of ambiguity. Such a structure is explored through language itself, producing a paradoxical set of movements, that is the one of a certain madness of the language, or madness within the language. As regards the latter, Foucault’s own specificity lies in his way of writing history, entirely animated by the structure of ambiguity. 1. Reading of four Blanchot’s papers. For each one, I will endeavour to extricate the structure of ambiguity that lies within it. 2. Reading of the central text of The History of Madness, where Foucault points at the structure of the classical experience of madness - oscillating between blindness and dazzlement - which culminates with the text on Orestes’s madness. The « reading in echo » starts with Blanchot’s approach of the Grecian night and its ambiguities. 3. Mapping the horizon of The History of Madness. Addressing the existence of a contemporary language of unreason leads to Foucault to analyse what mad writers say and to what level. The « reading in echo » highlights in Foucault’s text a language of ambiguity centred on a silent sign. 4. Global reading of The History of Madness. Building on previous works by Barthes and Blanchot, we will focus on the process of history writing as built on a discrepancy between a “degree zero” of both language and history on the one hand, and the myths which surround it in the past and future on the other hand.

No description available.

Esta pesquisa originou-se do encontro com o Povo Sateré-Mawé da Área Indígena do Marau e de um diálogo que iniciamos com os professores dessa etnia, que visitaram as pessoas internas no Centro Psiquiátrico Eduardo Ribeiro (CPER), em Manaus/AM, junto às quais desenvolvemos um trabalho de extensão da Universidade Federal do Amazonas. Indagados sobre a loucura no contexto em que vivem, eles negaram sua existência. Decidimos registrar e ampliar, para outros Sateré-Mawé, o diálogo que havíamos iniciado com os professores. Tendo em vista os múltiplos sentidos com que a loucura é evocada na tradição cultural ocidental, definimos a mesma como a manifestação de experiências nomeadas, em um ponto de vista da prática clínica médico-psicológica, como alucinações, delírios, quadros de agitação psicomotora (muitas vezes acompanhados de atitudes agressivas sem um sentido aparente), e/ou outras, em que a pessoa parece ter perdido o contato com a realidade consensual - como se a sua mente estivesse sofrendo um mau funcionamento massivo. A definição proposta não foi atrelada à noção de doença ou anormalidade, mas delimitada à noção mais geral de sofrimento, infortúnio, aflição, mal-estar. Embora os professores Sateré- Mawé tenham negado a loucura em sua sociedade, no sentido com que a conheceram na visita aos internos no Centro Psiquiátrico Eduardo Ribeiro, eles não afirmaram a inexistência de experiências cuja manifestação definimos como loucura. Delimitamos como objetivo geral compreender dialogicamente experiências Satere Mawe da loucura; e, como objetivos específicos, conhecer explicações, classificações e respostas Satere Mawe para essas experiências; e identificar implicações do atendimento em serviços de saúde mental da tradição biomédica. Para um diálogo intercultural optamos pelo caminho da hermenêutica diatópica, através do desenvolvimento de argumentações com indígenas Sateré-Mawé que exercem diferentes papéis sociais em suas aldeias. Os diálogos foram realizados em duas fases: uma preliminar, para o início da construção da zona de contato; e outra para ampliação dos topoi/argumentos das tradições culturais Ocidental e Sateré-Mawé; classificação e definição dos topoi/argumentos Sateré-Mawé; e observação e acompanhamento de casos. O diálogo desenvolvido informou-nos sobre diversas categorias Sateré-Mawé de mal-estar, dentre as quais destacaram-se mikyry\'iwo hap/judiação e mimoko\'i como as mais próximas de uma delimitação psíquica da experiência, postulada pela Psicologia. Além disso, possibilitounos observar que, nas fronteiras em que as práticas de saúde da tradição biomédica penetram o universo Sateré-Mawé, a ênfase colocada na utilização de remédios, para tratar o sofrimento mental, denuncia uma ausência na explicitação de outras circunstâncias que devem estar presentes no atendimento a pessoas que vivenciam esse tipo de problemática. / The meeting with the Sateré-Mawé for Intercultural dialogue about madness Abstract -This research originated from the meeting with the People Sateré-Mawé Area Indigenous Marau and a dialogue that began with the teachers of this ethnicity, people who visited the internal Psychiatric Center Eduardo Ribeiro (ERCP) in Manaus, Amazonas, developed with them an extension work of the Federal University of Amazonas. When they were questioned about the madness in the context in which they live, they denied their existence. Thus, we decided to register and expand to other Sateré-Mawé, who had started the dialogue with teachers. Given the multiple ways in which madness is known in the Western cultural tradition, we define it as the manifestation of experience named in the medicalpsychological clinical practice, such as hallucinations, delusions, agitation (often accompanied by aggressive actions without a apparent meaning), and/or others in which the person appears to have lost contact with consensual reality - as if his mind was suffering a massive malfunction. The proposed definition was tied to the notion of disease or abnormality, but bounded to the more general concept of suffering, misfortune, distress, discomfort. Although teachers Sateré-Mawé have denied the madness in their society, in the sense that met on visits to inmates in the psychiatric center Eduardo Ribeiro. Therefore, They are not saying the lack of experience which we define as the manifestation of madness. We defined as general goal to understand dialogically Satere Mawe experiences of madness, and as specific goals, understand the explanations, classifications and responses Mawe Satere to these experiences and to identify implications of treatment the mental health services in the biomedical tradition. We chose the way of hermeneutic diatopical for intercultural dialogue, through the development of arguments with indigenous Sateré-Mawé performing different roles in their community. The dialogues were conducted in two phases: a preliminary to the start of construction of the contact zone, and another to expand the topoi/arguments of the cultural traditions of Western and Sateré-Mawé, classification and definition of topoi/arguments Sateré-Mawe; and the observation and monitoring of cases. The dialogue developed informed us about the different categories Sateré-Mawé discomfort, among them stood out mikyry\'iwo hap/judiação and mimoko\'i as the closest definition of a psychic experience, postulated by psychology. Furthermore, it allowed us to observe that frontier on the health practices of the biomedical tradition permeate the universe Sateré-Mawé, the emphasis on the use of drugs to treat mental suffering, denounces the lack of explicitness in other circumstances that must be present in the treatment of people who experience such problems.

À partir du geste de Jodelle, qui fait de sa Cléopâtre une furieuse en 1553, la tragédie des XVIe et XVIIe siècles n’a eu de cesse de reprendre le motif de la fureur qui engage tout l’ethos des personnages dans un risque de destruction intime, de dérèglement intérieur, d’emportement passionnel. Cette thèse se propose de questionner l’intérêt que les dramaturges tragiques ont trouvé à la fureur pour la conserver malgré toutes les évolutions et les transformations du genre, de la Cléopâtre captive jusqu’en 1653, date de l’échec de Pertharite. La fureur, au cœur de l’écriture tragique plutôt que de sa théorie, nous permet d’envisager une forme d’unité de ces cent ans de tragédies dans la pratique même du genre. Le travail constant du motif furieux par les auteurs éclaire ainsi la manière dont ils envisagent la représentation des passions exacerbées de la Renaissance jusqu’à la tragédie galante. Nous explorerons d’abord le cœur de l’élaboration complexe du motif, hérité de l’Antiquité mais recréé par l’écriture dramatique. Nous pourrons montrer, ensuite, que la fureur permet de relire notre large corpus pour faire émerger de nouvelles influences dramatiques et comprendre comment chacun des auteurs intègre le motif à son écriture spécifique – ou, au contraire, le refuse. Dès lors, il sera possible d’analyser les enjeux théoriques de la fureur tragique dont le contenu « vide » permet d’engager librement des questionnements esthétiques, éthiques et politiques. Enfin, c’est à la représentation problématique de la fureur que nous nous attacherons : la dimension spectaculaire du motif, dès ses origines, impose d’interroger ses modes d’expression. Comment les auteurs, puis les comédiens, parviennent-ils à faire entendre et faire voir au public la déraison incontrôlable grâce à l’écriture poétique et scénique ? / After Jodelle’s 1533 initial play, in which he made his Cleopatra a furious character, the Tragedy genre throughout the 16e and 17e centuries never stopped questioning the motif of Fury, a force which profoundly undermined the characters’ ethos, jeopardized as they were by the threat of personal destruction, innermost disorders, and outbursts of passion. My thesis endeavour to elucidate the reasons why Tragedy’s playwrights probed so enduringly into Fury, which persisted as a motif, irrespective of all the metamorphoses of the genre, from Jodelle’s ‘Cléopâtre captive’ until the fiasco of ‘Pertharite’ in 1653. Although Fury appeared peripheral to the theory of Tragedy, it was central to its writing. Thus, from the standpoint of the material, it provides a form of unity in over a century of varied production. Subsequently, the perpetual reworking of the motif of Rage by these authors sheds light on the manner in which they envisioned the representation of extreme passions, from the Renaissance to the tragédie galante. First of all, the complex elaboration of the motif is investigated, exploring how Antiquity’s legacy was being reinvented by dramatic writing. Then, through the prism of Fury, the large corpus of plays under scrutiny is given fresh insight, revealing new dramatic influences and how the motif was espoused by the authors and interwoven with their personal style – or rejected. After that, owing to the fact that Fury was devoid of any clear theoretical and moral contents, it is detailed how it became a field where authors could engage freely in aesthetical, ethical and political discussions. Eventually, the problematic rendition of Fury on stage is investigated: from the outset, the spectacular quality of the motif begs the question of its various modes of representation. By means of poetic and scenic writing, how did the authors and then the comedians appeal to the audience and bring this uncontrollable madness to life?

Made available in DSpace on 2016-08-10T11:21:51Z (GMT). No. of bitstreams: 1 Aline Lemos Feier.pdf: 1339383 bytes, checksum: d9e2da2de0d1ff06210cf8f5d1e8c92d (MD5) Previous issue date: 2015-08-11 / This dissertation presents an understanding of Brazilian Psychiatric Reform, and its relationship with the figure of Austregésilo de Carrano traps Bueno and his autobiography The Corner of the Damned. To understand this relationship ,it was decided to analyze the history of the incorporation of drugs into our territory, the legislation on drugs and their amendments. To understand this relationship, it will be done a course on the history of international psychiatry and some psychiatric reform, until we get to the history of our psychiatry and in our recent Brazilian Psychiatric Reform. / Esta dissertação apresenta uma compreensão da Reforma Psiquiátrica Brasileira, e sua relação com a figura de Austregésilo Carrano Bueno e sua autobiografia Canto dos Malditos. Para compreender está relação buscamos analisar a a história da inserção das drogas em nosso território, a legislação sobre as drogas e suas alterações. Para compreender esta relação faremos um percurso sobre a história da psiquiatria internacional e algumas reformas psiquiátricas, até chegarmos na história da nossa psiquiatria e na nossa recente Reforma Psiquiátrica Brasileira.

[pt] O mito do duplo, presente na literatura desde a Antigüidade, se atualiza vigorosamente na obra literária de Silviano Santiago, trazendo novos significados, dentre eles e principalmente o da pluralidade do ser humano. Nessa dissertação, exponho o pensamento do escritor relativo à diferença e o artesanato literário presentes em dois de seus romances, Stella Manhattan e Uma história de família. Comparo a abordagem, nos livros de Silviano, de questões como homoerotismo e loucura na sociedade burguesa e cristã à de filmes que, pela lente do duplo, focaram a mesma temática. Problematizo tais questões, trazendo à discussão contribuições de Denilson Lopes, Julia Kristeva, Jurandir Freire Costa e Michel Foucault, entre outros. E proponho que a obra literária do escritor é um esforço consciente de levar o leitor a experimentar esteticamente o Outro. / [en] The myth of the Double, always present in Literature since Antiquity, has been vigorously updated on Silviano Santiago s literary works, bringing new meanings amongst them and in particular that of the plurality of Human being. In this dissertation, I approach the writer s point of view in relation to the Difference and the literary craftsmanship, present in two of his novels, Stella Manhattan and A Family Story. On Silviano s books I compare the approach of questions like homoeroticism and madness in the Burgeoisie and Christian societies to those on films that, through the lenses of the Double, were focused on the same subject. I bring those questions up by adding the contribution of other authors such as Denilson Lopes, Julia Kristeva, Jurandir Freire Costa, Michel Foucault and others. I suggest that the Literature of Silviano Santiago is a conscious effort to lead the reader to esthetically experience the Other.

Submitted by Angela Maria de Oliveira (amolivei@uepg.br) on 2017-11-01T16:41:30Z No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Dissertação Camille Ferreira.pdf: 1033904 bytes, checksum: 16446c98cf5c7f5b58dfac9746000655 (MD5) / Made available in DSpace on 2017-11-01T16:41:30Z (GMT). No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Dissertação Camille Ferreira.pdf: 1033904 bytes, checksum: 16446c98cf5c7f5b58dfac9746000655 (MD5) Previous issue date: 2017-09-04 / Esta dissertação tem a finalidade de desvendar pontos de paralelismo e ou discrepâncias entre duas narrativas portuguesas dos anos noventa: as obras Ensaio sobre a cegueira (1995), de José Saramago e A loucura branca, (1990), de Jaime Rocha. Nesse sentido, pretende-se articular as narrativas com questões sociológicas e simbólicas da realidade empírica, para tanto, tomar-se-á como perspectiva teórica a questão da relação de controle e poder sobre a sociedade e o indivíduo. Assim, através dessa perspectiva tentaremos explicar de que maneira os personagens dos romances perdem-se em uma cegueira e loucura brancas, as quais os impossibilitam de seguir na normalidade da vida cotidiana e os fazem passar para um estado atípico de vivência, no qual é possível perceber em maior grau uma consciência subjetiva com relação à sordidez da realidade. Com isso, espera-se que esse estudo permita o aprofundamento da compreensão das obras de Saramago e Rocha, bem como contribua de forma significativa aos estudos literários. / This dissertation aims to reveal points of parallelism between Jaime Rocha 's Essay on Blindness (1995) by José Saramago and The White Madness, (1990), articulating the narratives with the empirical reality. In this sense, it is intended to articulate the narratives with sociological and symbolic questions of the empirical reality, for that, will take as a theoretical perspective the question of the relation of control and power over the society and the individual. Thus, through this perspective we will try to explain how the characters of the novels are lost in a blindness and white madness, which makes them impossible to follow in the normality of daily life and make them move to an atypical state of experience, in which it is possible Perceive to a greater degree the sordidness of reality. With this, it is expected that this study will allow a deeper understanding of the works of Saramago and Rocha, as well as contributing significantly to Literary Studies.

Made available in DSpace on 2016-04-26T20:23:25Z (GMT). No. of bitstreams: 1 Renata Macedo de Souza.pdf: 1034178 bytes, checksum: 09761a814b17ab49f3d6141cafe4ef80 (MD5) Previous issue date: 2014-12-16 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / Since the mankind appearance, insanity has been considered as a characteristic opposed to the social models and rules, to lead to the conclusion that someone, so called insane, is dangerous and inclined to commit crimes. Therefore, the institutionalisation of a mentally ill in a Judicial Madhouse has always been considered as a preventive treatment to guarantee social protection. During the evolution of Criminal Law, it was created an institute, known as Commitment, submitted to the existence of conditions such as occurrence of a criminal wrong, non-imputability and presumed danger, to its application. Commitment has been subjected to prolonged discussion and deliberation by Law, Criminology and Forensics Psychiatry. However, theses sciences have rarely proposed dialogues and multidisciplinary comprehension truly able to transform that institute in a worthy treatment solution to the insane. Hence, the purpose of this research is to analyse the legal conditions imposed for the application of Commitment, taking in consideration especially the presumed danger, as this institute has not always been efficient or congruent, when considered individual rights guaranties. Furthermore, this works intends also to analyse the History of the Deinstitutionalisation Movement and the influences and perspectives brought by the Act n. 10216/01, which enacts rights and guarantees for the mentally disables, to be considered by the Judiciary, when to decide about the application of Commitment / Desde os primórdios da humanidade, a loucura é inerente a todos os momentos da evolução do homem e constatada como característica a contrariar os modelos e regras condizentes ao Contrato Social, tornando o dito ―louco‖ indivíduo marginalizado, perigoso, propenso à probabilidade latente para prática delitiva. Logo, o modo de proteção da sociedade a tal perigo sempre foi, basicamente, a segregação de tal indivíduo do convívio social, sob a forma de tratamento. Desta forma, no decorrer da história do Direito Penal surge o instituto das Medidas de Segurança, atrelado aos pressupostos da prática delitiva, inimputabilidade e periculosidade para sua justificativa e execução. As formas de execução das medidas de segurança são muito debatidas e questionadas nos campos do Direito, Criminologia e Psiquiatria Forense em que tais ciências, muitas vezes, carecem de profundos diálogos e entendimentos interdisciplinares para garantia da eficácia e ampliação salutar do instituto, principalmente a propiciar soluções terapêuticas dignas ao portador de transtorno mental. O presente trabalho visa, portanto, a analisar os pressupostos legais das medidas de segurança, em especial a periculosidade, que por vezes demonstram a ineficácia e incongruência perante as garantias individuais. Ademais, a partir da análise histórica da chamada ―luta antimanicomial‖, constatar a influência e perspectivas da Lei nº 10.216 de 2001, que trata dos direitos e garantias aos portadores de transtorno mental, na escolha e execução das medidas de segurança perante o Poder Judiciário pátrio

Submitted by Rosivalda Pereira (mrs.pereira@ufma.br) on 2017-05-22T17:37:06Z No. of bitstreams: 1 PyetraCutrimDamasceno.pdf: 1114991 bytes, checksum: 11870d808d031aa4a00edfdc5d1bd055 (MD5) / Made available in DSpace on 2017-05-22T17:37:06Z (GMT). No. of bitstreams: 1 PyetraCutrimDamasceno.pdf: 1114991 bytes, checksum: 11870d808d031aa4a00edfdc5d1bd055 (MD5) Previous issue date: 2015-05-27 / Fundação de Amparo à Pesquisa e ao Desenvolvimento Científico e Tecnológico do Maranhão (FAPEMA) / This present paper to understand psychiatric theories of the main theorical postulates hat developed on madness as well as understand the main principles of social medicine and eugenic political in the reconfiguration of urban spaces and the remodeling of the population's habits. We discuss the main restriction of actions of the spaces of the subjects considered crazy and how laws aimed at an organization of health care services, from the creation of alloys whose aim was to prevent the population of degeneration. The main problem revolves around the understanding of how these precepts arrived in São Luís and were used in the theory and practice of psychiatric Djalma Marques. The writings of Djalma Caldas Marques, in the "comments" of the journal "Pacotilha" are used as a place of diffusion of medical knowledge about mental illness and major medical discourse delivered in Brazil between the years 1920-1940. / O presente trabalho busca compreender as teorias psiquiátricas dos principais teóricos que desenvolveram postulados sobre a loucura, assim como entender os preceitos da medicina social e da política eugênica na reconfiguração dos espaços urbanos e no remodelamento dos hábitos da população. Discorremos sobre as principais ações de cerceamento dos espaços dos sujeitos considerados loucos e como as leis visavam a uma organização dos serviços de assistência à saúde, a partir da criação de Ligas cujo objetivo era prevenir a população da degeneração. A principal problemática gira em torno do entendimento de como esses preceitos chegaram em São Luís e foram utilizados na teoria e na prática psiquiátrica de Djalma Marques. Os escritos de Djalma Caldas Marques, na coluna “comentários” do periódico “Pacotilha” são utilizados como lócus de difusão de um saber médico acerca da alienação mental e dos principais discursos médicos proferidos no Brasil entre os anos de 1920-1940.